Ujjvala Nilamani KiranahA Ray of Light from the Uj jvala Ni lamani

(the resplendent, bright blue sapphire of Lord Krsna)

Sri Viswanath Cakrabarti Thakur

[Ujjva2 Ni2amani is a composition by Sri Rupa Gosvami]Ujjval Ni2amani Kiran is composed by Sri Viswanath Cakrabarti Thakur.

Sri Sri Krsna Saranam

I take shelter of Sri Krsna

After having, completed the description of Sri Bhaktirasamrta Sindhu Bindu, adelineation of the topmost pinnacle of mellows (ujjval ras) is now being

undertaken. In these loving mellows Sri Krsna plays the part of the hero, the crestjewel amongst all lovers.

Nayak-vibhed (Different kinds of divisions amongst Heroes)

The crest jewel of all dramatic actors, Sri Krsna, is most perfect in Gokul, more

perfect in Mathura, and perfect in Dvaraka — these are His three principal modes ofacting. Each of these heroic actors can again be classified according to fourdistinctions: Dhirodatta, Dhiralalita, Dhiroddhata, and Dhirasanta.

The personality of Dhirodatta resembles Lord Ramacandra in terms of gravity,humility, His quality of always offering proper respect to fitt ing persons, and othersuch wonderful qualities which endear Him to everyone. The personality ofDhiralalita is like Kamadeb. He is submissive to His lover, free from care or

anxiety, endowed with new youthfulness, and very witty or humorous. Thepersonality of Dhiroddhata is similar to Bhimasena in terms of arrogance andimpudence. He is a conceited braggart, possessed of intense and passionate anger

and has the tendency to impose his will upon others even to the point ofdissimulation and beguilement. The personality of Dhirasanta is exemplified byYudhisthira. His predominant qualit ies are religiousness, mastery over his senses,

and possession of knowledge of the scriptures.

The above mentioned four classifications are each further subdivided into two andagain four other subdivisions. One subdivision is pati and upapati. These two

divisions refer to svakiya and parakiya rasas, as pati means husband and upapatimeans paramour. The other subdivision consists of four types: I) Anukul 2)

Dakkin 3) Satha and 4) Dhrsta A.nuku/ means someone who is attached to only

one lover whereas someone who behaves equally with many lovers is calledDakkin. That person who speaks agreeably and amiable before his lover but tries todo her harm in her absence is called Satha S.omeone who comes before one lover,

decorated with signs of love making from another lover, but who remains unafraidand tells lies on order to cover the real truth, is known as DhrstaIn this way, c16 different kinds of lovers can be described.

In Bhakti Rasamrta Sindhu Bindu it has been described that the permanent mellowof the topmost pinnacle of all mellows (ujjval ras) is priyata rati: the mutualexperience of ecstacies by Krsna and the gopis during remembrance of and

meeting with each other. Priyata rati can be described as a kind of conceit or prideexperienced in the heart of the gopis arising from the intense affection that theyfeel towards Shyamsundar, "amar pranpati" ­ "The Lord of my life and breath!"

The dwelling place of this amorous attachment is in the lady-lovers of Krsna (the

gopis). Therefore, they (the gopis) are known as the asray ala-mban — the shelterand support of this sentiment. Because the hero (Krsna) appears as the object ofthis sentiment, He is known as the visoy alam-ban The.se sentiments are awakenedby hearing, remembrance of the Qualities, Name, Fame, Form, etc., of the object,

Sri Krsna.

So the crest jewel amongst all lovers, Sri Krsna, is the object; Sri Radhika and the

other mistresses (gopis) are the shelter and support of these loving sentiments andthe Qualities, Names, etc. which manifest or reveal these sentiments are known asuddipan-vibhab.

Nayika-vibhag (Division amongst female lovers)

The first twofold division amongst female lovers is: I) Svakiya and 2) Parakiya

The gopis who worshipped goddess Katyayani and who were later married withKrsna according to the Gandharva rites of marriage are called sviya. Separate fromthem are the gopis headed by Dhanya who are parakiya The m.ore experienced

gopis headed by Sri Radhika, who are very much beloved by Sri Krsna, areparakiya. Beside them there are some gopis in Gokul who though they are sviya,are actually parakiya due to the fear they feel in front of their superiors, like their

mother and father. In Dvaraka, all of the queens, headed by Rukmini, are sviya.

Amongst these two types of lovers there are three other subdivisions: I) mugdha 2)madhya 6z 3) pragalbha Madhya .is further divided into three, according to

different types of feigned anger (man). That lover, who with irony, pun, innuendoand ambiguous expression sarcastically and with affected importance rebukes the

hero, is known as Dhiramadhya: whereas Adhiramadhya simply uses harsh andunkind words due to being overpowered by anger. That lover who uses a mixture

of both kinds of language is called, Dhiradhira madhya (Sri Radha).

The lover who conceals her anger yet is disinterested in being embraced by Sri

Krsna, is called Dhira pragalbha -Example.s of this are Candravali, Palika and

Bhadra. Those who severely scold Sri Krsna with the force of a raging storm, using

language described as Karnotpal(7) are Adhira pragalbha. This nature isexemplified in the gopi, Shyamala. Lovers like Mangala however, who withholdtheir anger and only slightly reprimand the hero are called, Dhiradhira pragalbha.

There is only one type of mugdha. The personality who is controlled by thissentiment becomes so enraged and indignant that they don't say anything.

In this way, there are three kinds of madhya; three kinds of pragalbha (impudent,shameless, unabashed, forward, daring, intrepid, impertinent, insolent, saucy, pert,cheeky); and one kind of mugdha (stunned, bewildered, stupefied). In all, thatmakes seven. Then amongst these, some are sviya and some are parakiya whichmakes fourteen. There is also one more type which is similar to mugdha and iscalled kanyakao. Thus a total of fifteen different kinds of female lovers have beendescribed.

Asta-nayika bhed (Eight divisions amongst lovers)

I) abhisarika 2) basaksajja 3) virahotkanthita 4) vipralabdha 5) khandita 6)kalahantarita 7) prositabharttrka 8) svadhinbharttrka.

That lover who causes Sri Krsna to make an assignation with her and who herselfkeeps that tryst with Krsna is called abhisarika That .lover who, desiring to enjoywith her beloved, prepares a bed within a makeshift room, constructed within theforest groves, and who decorates that place and prepares flower garlands and pan

is called basaksajj a The l.over who becomes anxious and impatient due to feelingseparation when Krsna is late in arriving is known as virahot kanthi-ta. That loverwho has intimated by hints and gestures, to meet her, yet is stood up' by Sri Krsna

is called vipralabdha That .lover who meets Sri Krsna in the morning, seeing Hisbody decorated with signs of the previous night's love making with another gopiand who becomes very angry towards Him becomes known as khandita (or

manavati — a woman in a fit of pique). That lover whose resentment has subsidedand who then feels repentance is called kalahantarita. The lover who has becomeextremely miserable as a result of Sri Krsna's having gone away to Mathura isknown as prositabharttrka That lov.er, who after having enjoyed love making withSri Krsna, asks Him to adjust her clothes, ornaments and hair is known as svadhin

bharttrka. The previously mentioned fifteen different types of lovers, whendifferently affected by these eight emotions, can produce a total of one hundredand twenty different situations of affected and disaffected lovers. Again, all of these

lovers can be classified according to uttam (best), madhyam (medium) and kanistha(least). Thus there are a total of three hundred and sixty divisions.

Amongst all of these lovers, the beautiful gopis of Braja, some of them, like Sri

Radha and Candravali are nitya siddha, eternally perfected. Then, some of them aresadhan siddha (p-erfected as a result of executing devotional service). Still otherswere in their previous lives, munis (sages), srutis (personified Vedas) and debis

(demigoddesses).

Nayika ganer svabhava (Natures of lovers)

Among all of these aforementioned lovers, some of them have a very hot, sharp oracute nature (prakhara), like Shyamala, Mangala, etc. Some of them have a mediatenature, like Sri Radha, Pali, etc. While others are very gentle, supple and meek

(mrdvi) like Candravali, etc.

Then, amongst the lady lovers of Sri Krsna, some of them are sapaksa (partisan),some suhrdpaksa (well-wishers), some tatastha paksa (marginal), and some are

vipaksa (opposed).

Partial to Radharani are Lalita, Visakha, etc. Shyamala (who is herself the leader of

a group of gopis), is not only partisan but a very close friend and companion of SriRadha as well. Bhadra is neutrally situated, whereas Candravali is an opponent oradversary. Amongst these four groups some are bama (left wing) and some areright wing (dakkin).

ELeft wing — Those who are very persevering n the matter of man (pique, feignedresentment out of love); who become angry if their pique is neglected, areimpervious to the hero (that is, they are unyielding to Him) and whose language

can be very stern.Right wing — They are completely unforgiving in the matter of man; they present

just and reasonable arguments before the hero but when solaced by the hero theybecome docile and submissive.]

Srimati Radhika is left wing; madhya; She wears a blue skirt or sari, with a red veil.Lalita is sharp; of a hot nature (prakhara) and wears cloth the colour of peacock

feathers. Visakha is left wing; madhya; and wears cloth decorated with stars.Indurekha is left wing; prakhara (pungent and acrid) and wears cloth the colour ofa sunrise. Rangadevi and Sudevi are left wing; their nature is acute (prakhara) andtheir cloth is red in colour. All of them have a golden coloured bodily complexion.

Campaklata is left wing; madhya and wears blue coloured cloth. Citra is rightwing; gentle by nature and wears blue cloth. Tungavidya is right wing, hot natureand wears white coloured cloth. Shyamala is left wing, generous and kind, hot

nature and wears red cloth. Bhadra is right wing, gentle and wears cloth decoratedwith pictures (printed l mult icoloured). Candravali is right wing, docile and wearsblue cloth. Her friend Padma is right wing, yet hot tempered. Saibya is right wingand gentle. These two sakhis both wear red cloth.

EMadhya — that sakhi is known as Madhya, in whom sharpness and mildness areequally present. The balance of these two opposite qualities mollif ies her intensityand thus she is known as madhya. Such a lover is equibalanced in terms of

bashfulness and lust, her speaking can be slightly impertinent, yet the delivery ofher words has a cadence and beautiful, musical quality about it typif ied by ecstaticemotion. Her nature is powerful and influential. In the matter of man (at the time

of feeling piqued) she can be sometimes docile and sometimes cruel.]

Duti Bhed (Different kinds of messengers)

In the conjugal mellow there are two kinds of messengers. A lover, revealing heremotions and intentions, can act as her own messenger, otherwise she can takeinto her confidence one of her reliable followers, who, as a friend, carries out theduties of a messenger. Close companions who act as messengers fall into three

categories: I) amitartha 2) nisrstartha and 3) patraharini T.he messenger who,without speaking conveys her messages by gesture and hints is called amitartha.The nisrstartha messenger accomplishes everything as she is instructed and takes

personal responsibility for causing the meeting to take place. The messenger whosends her messages and executes her duties by way of letters is known as

patraharini

All of these messengers are fully conversant in the fine arts, able to predict one'sfortune, celibate, expert at attending to one's needs, nursemaids and sylvan

goddesses. In Braja, Sri Krsna has three messengers: Bira, Brinda and Bamsi. Bira issaucy in speech, Brinda is sweet-tongued and fair spoken, while Bamsi is theaccomplisher of all deeds.

Sakhi Bhed (Different kinds of sakhis)

Thereare five types ofsakhis: I) sakhi 2) nityasakhi 3) pran sakhi 4) priyasakhiand 5) paramprestha sakhi. Amongst them some are sama sneha -and some arevisam sneha

Those who are more affectionate towards Krsna are called sakhis. Some of the

sakhis are Brinda, Kundalata, Vidya, Dhanistha, Kusumika, Kamada, Atreyi, etc.The nitya sakhis are more affectionate towards Sri Radha. Some of the nitya sakhisare Kasturi, Manojna, Mani-manjari, Sindura, Candanvati, Kaumudi, Madira, etc.The principal amongst the nitya sakhis are called pran sakhis Some .of the pran

sakhis are: Tulasi, Kelikandali, Kadambari, Sasimukhi, Candrarekha, Priyambada,Madonmada, Madhumati, Basanti, Kalabhasini, Ratnabali, Malati, Karpurlatika,etc.

All of them are almost equal in beauty with the Queen of Brindaban, Sri Radhika.Malati, Candralatika, Guncura, Barangada, Madhavi, Candrika, Prem-manjari,Tanumadhyama, Kandarpasundari, etc. are amongst the tens of mill ions of

beautiful Braja priya sakhis The chi.ef amongst them are the param prestha sakhisEven though Lalita, Visakha, Citra, Campaklata, Rangadevi, Sudevi, Tungavidyaand Indurekha are equally affectionate towards Radha and Govinda, still they are

prejudiced towards Sri Radha.

Bayo Bhed (Age differences)

The Braja Gopis ages are dividedinto four groups: 1) bayahsandhi 2)navyayauvan 3) byakta yauvan and 4) purna yauvan .Kalavati, etc., has just comeinto adolescence (kaisor) — bayah sandhi D.hanya, etc. are just in the prime ofadolescence (kaisor l 10-15) navya yauvan S.ri Radhika and others are in the age

group — byakta yauvan — the age at which the breasts become clearly defined, thebelly is marked with three lines, and all of the bodily l imbs have a glow and lustreabout them. Candravali, Padma, etc. are in the age group purnayauvana — at this

age the hips become wider, the waist is very thin, the body becomes very lustrous,the breasts become big and the thighs take on the appearance of banana treetrunks.

Uddipan vibhab (Different kinds of stimulation for ecstatic love)

There are many kinds of stimulation for ecstatic love; some of which are: Krsna's

and the gopi s qualities, Their Names, ecstatic dancing, the music of the flute,milking of the cows, ornaments, (Krsna's and the gopis') songs (about Krsna andthe gopis), the signs born on their lotus foot prints, peacock feathers, necklaces of

gunja (a small red, hard berry with a black dot on it), ornaments for the head andears, the sight of a dark rain cloud (which is the colour of Krsna's body), etc.

Anubhab (transformations produced in the mind and body due toexperiencing ecstatic emotions)

There are many types of anubhab. Amongst them, bhav, hab, hela, sobha, kanti,dipti, madhurya, pragalbhata, audarya, dhairya, lila, vilas, vicchitti, vibhram,kilakincit, mottayita, kuttamit, bibbok, lalit and vikrta; have been designated by

these figures of speech. The first transformation that is observed in an unaffectedand composed state of mental equilibrium is called bhab. The condition which isindicated by bending of the neck and expansion of the eyes and eyebrows isknown as hab. When the breasts throb, other ecstatic symptoms such a

horripilation (standing of the hairs on end) take place and the belt and clothesloosen and begin to slip off — this is called he2a. The bodily ornaments aredescribed as sobha (lovely and lustrous) due to the influence of bodily beauty and

physical enjoyment. Kanti is the grace or loveliness which becomes noticeableduring the blooming of new youth. When kanti becomes even more enhanced dueto certain times, places or circumstances then it is known as dipti (blazing,

glittering radiance). When the body becomes languid due to fatigue from dancingor any other related physical exertion, this is called madhurya. Inverted physicalenjoyment is called praga2bhata (boldness, intrepidity). During the time of intense

anger, if the symptoms of humil ity are expressed it is called audarya. Even thoughthere is the likelihood that one will be afflicted with sorrow if he (or she) remainssteady in attachment and in love, then this is known as dhairya Imi tat io.n of theactivities of the hero is called 2i2a. When the face becomes very cheerful and gay atthe time of being together with one s darling, this is known as vi2as (wanton

dalliance).

Even though one is wearing less clothes and ornaments, when He (or she) stil l

appears very charming and lovely this is called vicchitti. When going out to meetone's lover, as a result of being very busy in order to keep the tryst, when the

flower garlands and necklaces decorating one's body become disarrayed this is

called vibhram. During Radha and Krsna's pastimes, for instance, when Krsnablocks Radharani's path and simultaneously She is moved by the followingemotions, namely, pride due to excessive mirth, intense desire, crying, laughing,

jealousy, fear and anger, the aggregate of all of these simultaneously presentsymptoms is called ki2akincit. By receiving news of one s lover, when the hairsstand on end and other ecstatic symptoms are present and intense desire ismanifested, this is known as mottayita. When the lover s lips are being bitten and

there is forcible attraction to her breasts which produces delightful pleasure yetshe outwardly gives the appearance that she is being pained, this is called kuttamit.Though one greatly desires something, when he (or she) shows disregard towardsthat object due to being overly affected by pride, then this is known as vibbok.

When one moves his eyebrows, makes various gesticulations and gestures andwaves his hands and arms in order to shoo away a bumble bee, then this attempt iscalled 2a2it. Due to feeling shame, one sometimes may not admit to having done

something, but when this deception becomes revealed it is known as vikirta. Theseare the twenty ecstatic embellishments.

Beside these, there are two more ecstatic symptoms. Even though one already

knows something but pretends he doesn't and thus asks a question, this questionis called maugdhya. When one feels fear due to seeing some bumble-bees in frontof his (or her) most dearly beloved then this is known as cakit.

There are a few other ecstatic symptoms which wil l be only briefly referred to:negligence in binding one s belt, upper garment or hair; various gestures and

gesticulations: yawning, slight shaking of the nose, breathing, etc.

Sattvik (Symptoms of existential ecstatic love)

Next are the eight symptoms of existential ecstatic love beginning with becomingstunned and perspiration, as well as their gradual development through the stagesof smoking, burning, blazing and bright i l lumination.

Byabhicari (Further symptoms which express overwhelming ecstaticlove)

Various emotional stages, beginning with dejection, indifference, etc. which help

to establish the permanent mellow.

Bhavot pattyadi

Next there are four conditions which manifest themselves: 1) bhavotpatti 2) bhav

sandhi 3) bhav sabalya and 4) bhav santi. The appearance of an emotion in the

heart is called bhavotpatti. When two emotions combine together it is known asbhav sandhi When one emotion becomes defeated by another emotion that iscalled bhav sava22ya When an emotion disappears it is called bhav santi.

Sthayi bhab (Permanent mellow)

In Ujjval Ras, the topmost pinnacle of all devotional mellows is madhur ra-ti (theconjugal attachment that the gopis feel for Krsna). This madhur rati is of threekinds: I) sadharani 2) samanjasa and 3) samartha Th.e sadharani madhur rati

found in Kubja is, like an ordinary gem, rare. The royal queens of Dvaraka,beginning with Rukmini, are possessed of samanjasa rati Th.is is compared tocintamani (touchstone). The gopis of Braja (Braja devis) are possessed of samartharati Th.is is compared to the Kaustubha gem. Briefly, that attachment which has as

its design and intent one s own personal enjoyment is called sadharani Th.atattachment which has as its purpose the enjoyment which accrues both to Krsnaand one s self, from being His wife, is called samanjasa Tha.t attachment which has

as its intent, the exclusive pleasure of Sri Krsna, which He obtains by enjoyingothers' wives, is called samartha

Now the fully mature condition of samartha rati is being described.

In the first stage the attachment is in the seedling stage. Pure love is compared tosugar-cane; affection is compared to sugar-cane juice; man (pique) is compared to

molasses; then pranoy (intimacy) is compared to raw sugar; rag (deep attachment),characterized by an insatiable desire to have Krsna — even having obtained His

association one wants Him even more — is compared to sugar; anurag (passionatedevotion) is compared to highly refined sugar; and finally mahabhab (ecstatic love)is compared to rock candy.

As a result of feelings or tendencies acquired in previous births, or due to taking

great delight in hearing and chanting of Krsna s pastimes, when the mind becomesso attached, that it s condition is described as contiguous or fastened to Sri Krsna,then this is called rati Even th.ough there may be impediments, when it is seenthat rati doesn't wane or decline then it is known as prem. When the heart meltsdue to intense love it is called sneha. When this sneha acquires the quality of

tadiyata bhab (the feeling that I belong to Krsna) as it does amongst Candravaliand others, then it is called ghrita sneha W-hen t.his feeling becomes even furthertransformed, due to being mixed with such fondness for the hero that itapproaches over indulgence, then it becomes suras sneha Among.st Sri Radha and

some of the other Braja badhus, the further quality of madiyata bhab (Krsnabelongs to me) transforms this affection into Madhu sneha. Ju-st as honey, whencombined with another foodstuff imparts such a distinctive flavour and a savour to

whatever it is combined with, rather than its own taste being particularly affectedby the combined substance, similarly the affection felt by Srimati Radhika for SriKrsna doesn't depend or rely on any other emotion but i t 's self. Thus it has becomecelebrated as madhu sneha

Due to very excessive affection, when there is sufficient reasonable or insufficient,

unreasonable cause, or because of anger produced from jealousy, or in the absenceof any cause whatsoever, when the affections acquire some crooked aspect then it iscalled man. Amongst Candravali and the other gopis, sometimes this man is

accented by a right wing nature and sometimes by a left wing nature. The feignedanger (man) of Radharani and Her followers is called Lalit man.

When man becomes further advanced and one believes that the body, mind and

senses of her beloved have become united with her own, then this is known as

pranoy Th.is is of two varieties — sakhya and maitrya

When pranoy increases to the point that suffering which is in relationship to Krsnais experienced as happiness, then that is called rag Th.is is of two varieties — nilimaand raktima. The rag of Candravali and her followers is nilrag Th.at rag whichsurrounds (or covers) a self-centred nature is called nilrag Wh.en this type of rag

(attachment) is perpetually desired or striven for, then it becomes known as shyamrag. Bhadra and her followers possess this type of attachment. Sri Radha and Herfollowers possess manjistha rag Thi.s attachment is neutral and does not concealany inner purpose. Shyamala and her followers possess kusumbha rag Bec.ause

there is some motivation for happiness it is considered to be somewhat inferior.The position of the attachment (rag) has to be understood in accordance with the

qualities of the person who possesses that attachment. When one experiences atevery moment, that her attachment to Sri Krsna appears to be newer and newer,ever fresh and extraordinarily wonderful, then that attachment is called anurag I n .anurag one desires that non-living objects which have some relationship with SriKrsna might take birth; even in the personal presence of Sri Krsna one feels

separation; and when there actually is separation one feels His (Krsna's) presence.These kinds of actions are inspired by anurag

Hereafter, mahabhab is being described. Mahabhab is of two kinds: rurha and

adhirurha Even .while enjoying the happiness of Krsna s association onesometimes feels greatly aggrieved due to apprehension of some (imaginary) maladyor distress (persecution). Then also, when one cannot tolerate not to see Krsna,

even for the brief moment that the eyes involuntarily bl ink, these symptoms orconditions indicate the presence of rurha mahabhab. When, on account of one'semotional state, she cannot possibly even consider any comparison between thehappiness obtained in tens of mill ions of universes with even a particle of the

happiness that is produced by being in Krsna s association, and vice versa, can alsonot entertain any comparison between the suffering that comes from being bitten

by a snake or stung by a scorpion with the pain the misery that comes from beingseparated from Sri Krsna, the state that generates this happiness and sorrow due tobeing either united with or separated from Sri Krsna, is known as adhirurhaBl040l740l7.

Again there are two divisions of this adhirurha mahabhav: namely modan andmadan. When due to a particular emotion, ecstatic transformations occur in ablazing state in the body of our heroine, and at the sight of these transformations

Krsna and the gopis are amazed and given cause to feel greatly alarmed, then that

particular emotion can be recognized as modan .This emotion (of modan) can onlybe found in Radharani's camp, not elsewhere. Modan is known as mohan whenexperienced during separation. When this emotion rises up in Srimati Radhika sheart during the agony of separation, then Sri Krsna, though He is lying in the

embrace of the queens of Dvaraka, becomes unconscious. By the influence of thisemotional state the entire universe is plunged in grief and even lower animals,such as birds, begin to cry. These are some of the effects of Mohan. Very frequentlythis Mohan makes its appearance in the "Queen of Brindaban." One variation of

this state is called divyonmad in which are found the moods of ecstatic love calledudghurna, citrajalpa, etc. When in mahabhab unlimited different moods andemotions take their birth, when in even the garlands of forest flowers there is

found jealousy, in the untouchables like the Pulindas there is found pride and thefortunate position of even the malati creeper who is in union with the tamal tree isbeing described, that mahabhab then becomes known as madan Th.is is superior to

all; that is, it is the topmost pinnacle of love and affection, equal to or above whichnothing else is to be found. This is to be found only in Radha, nowhere else.

Now the shelter and support of these various emotions (bhab) is to be ascertained.In Kubja, who possesses sadharani rati, the limit of prem is present. In the queens

of Dvaraka, who possess samanjasa rati, the limits of anurag are to be found.Therein Satyabhama and Laksana correspond to Srimati Radharani. Rukmini andthe other queens are the corresponding representatives of Candravali. The

progression of the love for Krsna of the priya narma sakhas (cowherd boys ofBraja) is up to anurag The .gopis of Braja (Brajasundori gon) who possess samartharati, possess a deeper love of Shyamsundor, which is up to the l imit of mahabhab.Amongst Subal and some of the other cowherd boys, the limits of their love can be

found to also extend up to mahabhab. However, adhirurha mahabhavb is only

found to be present in Sri Radha's camp, not within any other party group. Thenmohan is only to be found in Sri Radha, Lalita, Visakha and their followers. And

finally, madan is existent only in Sri Radha.

Sthayi bhab is of two varieties, differentiated according to separation and union.Separation (vipralambha) has four divisions: purbarag, man, premvaicittya and

prabas Before .there is actual physical union, when one's attachment ischaracterized by over anxiousness and impatience then that is called purba ragFrom this, different conditions or circumstances emerge: 2a2asa (longing), udbeg

(anxiety), j agamon (sleeplessness), krsata (weakness), j arata (lethargy), byagrata(eagerness), byadhi (disease), unmad (madness), moha (fainting) and mrtyu(death). Man is of two types: sahetuk and nirhetuk. Nirhetuk is alleviated andmitigated on its own. Sahetuk is abated by sam (conciliatory speeches), bhed

(separation), kriya, dan (presenting gifts), nati (bow, salutation, obeisances),upeksa (neglect) and rasantor (suddenly becoming fearful / ie. that Krsna may go

away, etc.). Speaking sweet words is called sam, showing one's own opulenceswhile proclaiming the heroine s worthlessness is called bhed, demonstrating some

fear through the confidants is called kriya; presenting cloth and flower garlands iscalled dan; offering obeisances is called nati; exhibiting indif ference and empathy iscalled upeksa. Rasantor means proposing the future bestowal of some fear or other

type of suffering (threats). The sign(s) that man has been pacified are tears,

smiling, etc.

Now prem vaicittya is being described.This occurs when, even though Krsna is nearby, due to excessive anurag

(attachment), one thinks that He is not there, then this separation is called premvaicittya

There are two types of pravas (sojourn) — kinciddur nistha and sudur nistha. When

Krsna takes the cows out into the pasture that is called kinciddur nistha. When He

goes to Mathura, however, that is called sudurnistha. In this instance the previouslymentioned ten conditions become very predominantly manifest.

Sambhog (enjoyment in union) is also of four kinds. The union which takes placeafter purvarag, in which the lips are bruised with the nails, etc., because it isshortened, abridged or abbreviated is called sankipta (condensed) sambhog Th.e

union which takes place after man, because it is mixed with words of jealousy,envy and anger, is called sankirna (limited). The union that takes place after Krsnareturns from the pastures with the cows, because it is tangible, is called sampurna

(complete). That union that takes place after Krsna returns from afar, because it isaccomplished very apparently is called samriddhiman (thriving, flourishing).Seeing, touching, speaking, blocking the path, playing in the forest, playing in thewater, stealing the flute, pastimes in a boat, playing hide and seek, drinking honey,

etc. are just some of the unlimited varieties of sambhog (enjoyment in union).

For those who have not studied grammar, yet still are devoted to worshipping andserving the lotus feet of Sri Hari, may this Ujjva2 Ni2amani Kiran show them the

path.